Śrīla Gadādhara Paṇḍita Gosvāmī is chief amongst the most intimate devotees of Śrī Chaitanya. He is the fountainhead of the entire śakti-tattva and is thus present equally in Mahāprabhu’s divine pastimes both in Nabadvīpa and in Nilācala.

Being attracted by Jagadīśa Paṇḍita and his wife’s parental devotion, Nityānanda Prabhu and Caitanya Mahāprabhu visited the Jagannātha temple in Jashora on two different occasions. The two Prabhus held saṅkīrtana and a feast both times. As the Lord was about to leave Jashora to go to Purī, Duḥkhinī began to cry from the imminent separation so intensely that the Lord agreed to remain behind in the form of Śrī Gaura-Gopāla deity.

Jagannātha Miśra was Nanda Mahārāja in Kṛṣṇa’s Vraja pastimes, who was Kāśyapa, Daśaratha, Sūtapā and Vasudeva in the other incarnations of the Lord. The king of Vraja has become Caitanya’s father, an ocean of virtues, was also known by his title Purandara, which is an epithet of Indra.

Śrī Raṅga Purī was Śrī Mādhavendra Purī’s disciple. Śrī Caitanya Mahāprabhu on his visit to Pandarpur, where He joyfully saw the deity of Vitṭhala Ṭhākura, went to meet Śrī Raṅga Purī at a brāhmaṇa's home. Upon learning that Mahāprabhu was Īśvara Purīpāda’s disciple, Śrī Raṅga Purī was filled with great affection for him.

Parameśvarī Dāsa is one of the most important of Nityānanda Prabhu’s companions, who appeared specifically to enrich His pastimes. Nityānanda Prabhu considered him to be His very own life.

The earth split from the sound of Viṣṇupriya’s crying: the birds and beasts, even the trees and stones shed tears when they heard it. Falling to the ground she would lament, crying out “Why does my sinful life not end?” In separation, her breath was like fire, drying her lips and her body trembled constantly.

Buddhimanta Khān was one of the Lord’s greatest servants who obeyed Him from the time of his birth. Buddhimanta Khān and Mukunda Sañjaya were amongst the richest people in the town. They performed charitable works such as providing medicines and treatment for the poor who fell ill.

Śrī Vāsudeva Datta was born in the Chittagong district of modern Bangladesh, in the village of Chanhara. Mahāprabhu’s associate Mukunda Datta was Vāsudeva Datta’s younger brother. Vāsudeva Datta Ṭhākura had a beautiful voice and was also well versed in the art of singing. He was one of the chief associates of Mahāprabhu, participating in saṅkīrtana in the home of Śrīvāsa Paṇḍita and the streets of Navadvīpa.

Some people said, “Anyone who is dear to Raghunandan will win Mahāprabhu’s mercy for life after life.” Others said, “Raghunandan is so merciful that he gives life to the most humble and fallen.” Some said,

Mahāprabhu taught the principle of devotion to one’s worshipable deity through Murāri Gupta. One cannot advance in devotional service without a particular devotion to a worshipable deity, or iṣṭa-devatā. Murāri is an avatāra of Hanuman, and he saw Chaitanya Mahāprabhu as Rāmachandra.

Nandan Ācārya came from a family of astrologer brāhmaṇas. His father’s name was Lakṣmī Nārāyaṇa. Nandana Ācārya is included as a branch of the Chaitanya tree.

Śuklāmbara Brahmacārī was a resident of Navadvīpa town, manifesting the pastimes of a poor brāhmaṇa who begged for a living. Śuklāmbara Brahmacārī was previously one of the wives of the sacrificial brāhmaṇas in Vraja. Mahāprabhu requested food from him and ate.

Sadāśiva Paṇḍita was a resident of Navadvīpa who participated in the beginnings of the saṅkīrtana movement. When Nityānanda Prabhu first arrived in Navadvīpa, He stayed in his house.

Śrī Raṅga Purī was Mādhavendra Purī’s disciple and resident of Pandarapura. Upon learning that Mahāprabhu was Īśvara Purīpāda’s disciple, Śrī Raṅga Purī was filled with great affection for him.

Śivānanda manifested his līlā of being born in the Vaidya or physician caste to increase its glory. The names of his parents are not known, nor that of his wife. He had three sons: Śrī Caitanya Dāsa, Śrī Rāma Dāsa and Śrī Paramānanda (Kavi Karṇapūra). Śivānanda made his home in the present day city of Halisahar, in Kumarahatta near Kanchra Para.

The gopī Dhaniṣṭhā, who brought unlimited amounts of food to Kṛṣṇa in Vraja, has now become Gaurāṅga’s dear servant, Rāghava Paṇḍit

Sārvabhauma Bhaṭṭācārya’s given name was Vāsudeva. He was the son of Maheśvara Viśārada, a celebrated resident of Vidyanagar, a village which lies about two and a half miles away from both Navadvīpa and Champahati. Sārvabhauma Bhaṭṭācārya was a student of Pakṣadhara Miśra

Satyabhāmā in Kṛṣṇa-līlā has become Jagadānanda Paṇḍit in Gaura-līlā. Jagadānanda Paṇḍit is the very life of the Lord. Jagadānanda Paṇḍit was present at Śrīvāsa Aṅgana and at Candraśekhara’s house after Mahāprabhu returned from Gaya and participated in the saṅkīrtana movement.

Advaita Ācārya’s son Acyutānanda became a dear disciple of Śrī Gadādhara Paṇḍita. Those who are knowledgeable about sacred rapture say that Kārttikeya and the gopī named Acyutā are both joined in him.

Kāli Dāsa appeared in a kāyastha family in the village of Bheda or Bhaduwa. Kāli Dāsa was related to Raghunātha Dāsa Gosvāmī as a distant uncle and he made a vow of eating the remnants of the Vaiṣṇavas throughout his life. Jharu Ṭhākura, who appeared in a sweeper caste (bhuñi-mālī), lived in the same village.

Hari Das Thakur is a combined incarnation of Brahma Mahatapa, the son of Richika Muni and Prahlad. The respected Murari Gupta has written in his Chaitanya Charitamrita that this muni’s son picked a tulasi leaf and offered it to Krishna without having washed it first. His father then cursed him to become a mleccha in his next life. He was thus born as Hari Das, a great devotee.

Vāsudeva Vipra was Mahāprabhu’s great devotee in South India. When a devotee is very poor and materially undistinguished, it is very hard for an ordinary mundane person to recognize him. Mahāprabhu revealed Vāsudeva Vipra’s glories to the world.

Śrī Śikhi Māhiti and his sister Mādhavī Devī were previously Ragalekhā and Kalākelī, two of Śrīmatī Rādhārāṇī’s servants. Śikhi Māhiti was an Odishan, who lived in Puruṣottama. He is considered to be one of Mahāprabhu’s most intimate associates and one of His personal branches. He was a servant of Lord Jagannātha and was a likhanādhikārī, in charge of writing.

Pradyumna Brahmacārī was an āveśa of Gaurāṅga. Mahāprabhu gave Pradyumna Brahmacārī the epithet Nṛsiṁhānanda because of his absorption in the service of Nṛsiṁha.

Sundarānanda Ṭhākura was one of the twelve gopālas known as Sudāma and is counted amongst the branches of Nityānanda Prabhu. Nityānanda Prabhu joked with him in the Vṛndāvana mood. Sundarānanda possessed great mystic powers. He made kadamba flowers bloom on a lime tree, which he later used in the service of Rādhā-Ramaṇa,

Niśaṭha and Ulmuka, participants in Baladeva-līlā, entered into the body of Mīnaketana Rāma Dāsa during Gaura-līlā.

Uddhava Dāsa is an āveśa avatāra of the Moon-god and is a branch of Gadādhara Paṇḍita Gosvāmī.

Mahāprabhu was subjugated by the intense devotion of Kūrma Vipra to accept his service. He was fortunate enough to be able to take the Lord to his house, where he washed His feet and gave the holy water to all his family members to drink. He served the Lord food offerings and honored His remnants.

Śrī Raghupati Upādhyāya was a brāhmaṇa who originated from the region of Mithila. When Mahāprabhu was staying in the house of Vallabhācārya in Prayāga, he heard Raghupati Upādhyāya’s verses that are fully enriched with devotional mellows and became overwhelmed with feelings of ecstatic love.

Pradyumna Miśra is the best of the Vaiñṇavas. He was Lord Jagannātha’s chief cook, also known as Dāsa.

Isana Thakura was Jagannatha Misra’s household servant. When Mahaprabhu was born, Isana had the chance to take the Lord on his lap and to hold Him affectionately. He tolerated all of little Nimai’s childhood pranks and answered His every whim.

While on his tour, Mādhavendra Purīpāda came to Mathura. He blessed me by setting foot in my humble abode. He initiated me by giving me the mantra and further blessed me by accepting food that I had cooked. He uncovered the Gopāla deity, which is still being worshipped to this day at Govardhana

Śrī Bijlī Khān was a Pāṭhāna Muslim. Even so, after receiving Mahāprabhu’s mercy, he became well known as a Vaiṣṇava.

Dāmodara Paṇḍita was one of the devotees who accompanied the Lord on His trip to Jagannātha Purī. The hot-tempered gopī named Śaibyā became Dāmodara Paṇḍita in Gaura-līlā, the goddess Sarasvatī also entered into him for some special purpose.

Vakreśvara Paṇḍita is the fourth member of the catur-vyūha, Aniruddha. He brought happiness to the Lord by dancing in the absorption of Kṛishna. He would sweetly say to Mahāprabhu, “O merciful Lord! Give me a thousand singers so that I can dance.” Radha’s dear sakhi Sasirekha also entered into him.

Mādhavendra Purī was a well-known sannyāsī of the Madhva sampradāya. His grand-disciple is Śrī Caitanya Mahāprabhu. Prior to his appearance, there was no evidence of prema-bhakti in the Madhva line.

Raghunātha Dāsa Gosvāmī served Their Lordships for more than 22 hours a day, sleeping only an hour and a half, if at all. It is said of Raghunath Das Gosvāmī’s ascetic vows were like lines drawn in stone. He only ate enough to maintain his body. He allowed no delicious foods to ever touch his tongue, and wore only torn cloth.

Jayadeva Gosvāmī found his Rādhā-Mādhava deities in this river’s waters. It is also stated there that he used to rest and worship at the temple of Shiva known as Lord Kuśeśvara, which is also on the banks of the Ajay River. His father was Bhojadeva and mother, Vama Devi.

Nityananda Prabhu delivered the most fallen and crushed the atheistic. These powers were manifest in his dear devotee, Dhananjaya. Dhananjaya Pandit converted many robbers and atheists in the Shitala Gram area.

Īśvara Purī’s birthplace is popularly known by the name 'Caitanya Ḍobā'. The word ḍobā means 'a pool of water.' When Caitanya Mahāprabhu passed through Kumara-hatta on His way to Purī, He showed respect for His spiritual master by picking up some earth from the place of his birth, wrapping it in His cloth and taking it with Him. Thousands of pilgrims have since followed His example, thus forming a pit that has since filled with water.

Govinda, Mādhavānanda and Vāsudeva were gopīs in Vraja, namely Kalāvatī, Rasollāsā and Guṇatungā, who used to sing the songs composed by Viśākhā.

The cowherd boy who was known as Mahābala in Vṛndāvana is now known as Kamalākara Pippalāi. Day and night he sang the glories of Rādhā and Kṛṣṇa and is counted as one of Nityānanda Prabhu’s branches. He lived in Mahesh on the west bank of the Ganges where he served a deity of Lord Jagannātha.

Śrī Advaita Ācārya constantly offered water from the Ganges and tulasī mañjarīs while meditating on Kṛṣṇa’s lotus feet, at the same time calling to Kṛṣṇa with loud roars. In this way He brought about Kṛṣṇa’s descent. This plea by Advaita Ācārya is the chief reason for Kṛṣṇa Caitanya to advent on earth. The Lord, the protector of religion, descends at the wish of His devotee.

When Śrīvāsa Paṇḍita saw this extraordinary manifestation of the Lord, he was overcome with feelings of love and began to recite hymns of praise. Mahāprabhu was pleased with Śrīvāsa Paṇḍita’s recital and told him to call his wife and family members to see His divine form. He gave His prasāda to Nārāyaṇī Devī and showed His mercy to her by making her utter the Holy Name. Just as the devotee is dear to the Lord, the Lord is also dear to His devotee.

Gaurī Dāsa possessed the highest order of loving devotion. He had a great ability to deliver and receive kṛṣṇa-prema. He surrendered everything he had, including his own clan, to Nityānanda Prabhu and made Caitanya-Nityānanda the masters of his life and soul.

King Pratāparudra was an independent king of considerable power whose capital city was Cuttack. Pratāparudra was a mighty and heroic military leader, despite which he maintained a humble demeanour. He was a generous and liberal Vaiñṇava, devoted to the promotion of learning.

Kāśīśvara Paṇḍita was a disciple of Īśvara Purī. Kāśīśvara Paṇḍita travelled throughout India on a pilgrimage before finally coming to Mahāprabhu’s lotus feet as per his Guru's instruction. Kāśīśvara Paṇḍita was especially known for his physical strength.

He was Uddhava in Kṛṣṇa-līlā came to enrich the pastimes of Gaura as Paramānanda Purī. Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura has described him as a brāhmaṇa from Tirhut. Paramānanda Purī’s dīkṣā-guru was Mādhavendra Purī, which meant that Mahāprabhu treated him as a very dear superior.

Although he is the Lord of the creation, Vīrabhadra Prabhu presented himself as a great devotee. Though transcendental to all Vedic injunctions, he strictly followed the Vedic prescripts. Though the power of God was operating within him, out of sight to the world, he showed no pride. He is the main pillar holding up the edifice of devotional service to Śrī Chaitanya Mahāprabhu.

Bhagavān Ācārya appeared in Śrīdhāma Navadvīpa, but later left to live in Halisahar. His father Śatānanda Khān was a wealthy materialist, while he himself was a scholar and a great Vaiṣṇava who worshiped in the mood of friendship. Bhagavān Ācārya was particularly advanced in the study of logic, so much so that he received the title of Nyāyācārya (preceptor of logic).

Bhavānanda Rāya was a landowner living in Bentapur. Bhavānanda Rāya was formerly King Pāṇḍu and that his sons were the five Pāṇḍavas. Gopīnātha Paṭṭanāyaka was Bhavānanda Rāya’s second son.

Rāmacandra’s dear devotee, Vibhīṣaṇa, appeared as Rāmacandra Purī. Rādhārāṇī’s mother-in-law, Jaṭilā, also entered into him for certain special purposes. On account of him, Mahāprabhu reduced his food consumption.

One of the great branches of the Caitanya tree is called Ācāryaratna, also known as Candraśekhara; his associates are its sub-branches. Mahāprabhu danced in his house in the mood of the goddess of fortune.

Puṇḍarīka Vidyānidhi’s father was named Bāṇeśvara and his mother, Gaṅgā Devī. He was born on Vasanta-pañcamī, the fifth day of the waxing moon in the month of Māgha in Chakrashala in Chittagong. His home, or Sripat, used to stand in the village of Mekhala, two miles east of the Hata Hajari police station, about twelve miles north of the city of Chittagong.

Through His personal associate Śrī Devānanda Paṇḍita, Sriman Mahaprabhu teaches us that anyone who commits offense to Vaishnava cannot develop devotion to the Supreme Lord by any means whoever XYZ he may be. Devotion and offense to Vaishnava cannot co-exist simultaneously. Committing offense to Vaishnava is compared to ‘hātī mātā’ — a mad elephant entering into a garden and uprooting the creeper of devotion. The creeper of devotion will dry up and everything will be destroyed. So, if anyone commits offense to a pure devotee and reads Bhāgavatam his entire reading will be rendered futile because the Lord will become displeased with him. So what is the use of studying Bhāgavatam after displeasing the Lord?

Subuddhi Rāya was a big landowner of Gauḍa, Hussain Khān Sayyid worked for him. Mahāprabhu recommended that he go to Vṛndāvana and chant the Names of Kṛṣṇa.

Without the mercy of Nityānanda Prabhu’s potency Jāhnavā Devī, no one can cross over the ocean of material life, nor can one obtain the service of Nityānanda Prabhu and enter into the loving service of his worshipable Gaurahari and Rādhā-Kṛṣṇa. The great devotee Kṛṣṇadāsa, in his song that begins Jaya rādhe jaya kṛṣṇa jaya vṛndāvan, has prayed for Jāhnavā Devī’s mercy after singing the glories of Kṛṣṇa’s name, abode and associates.

Śrī Kṛṣṇadāsa Kaviraja Gosvāmī says, “If even an atheist or a Muslim whould listen to Caitanya Maṅgala, composed by Śrī Vṛndāvana Dāsa Ṭhākura, he immediately becomes a great Vaiṣṇava. An ordinary human being could not have composed such a sublime work; Lord Caitanya Himself has spoken through the mouth of Vṛndāvana Dāsa. I offer millions of obeisances unto the lotus feet of Vṛndāvana Dāsa Ṭhākura who has delivered the entire universe through his book.”

As one of Nityānanda Prabhu’s closest confidantes,Uddhāraṇa Datta Ṭhākura is called parama-parama-patita-pāvana, “the deliverer of the most fallen amongst the most fallen”. Thus, any jiva who takes shelter of Uddhāraṇa Datta Ṭhākura is quickly delivered from his material entanglements and attains the service of Nityānanda Prabhu and Mahāprabhu’s lotus feet.

Śrī Maheśa Paṇḍita is considered to be a branch of both Nityānanda Prabhu and Caitanya Mahāprabhu.He was a magnanimous cowherd boy of Vraja. In his love for Kṛṣṇa, he would dance to the sound of kettledrums like a madman.

Śrī Baladeva Vidyābhūṣaṇa Prabhu was ordered by Śrī Viśvanātha Cakravartī Ṭhākura to go to Jaipur where he prayed to Rūpa Gosvāmī’s Govindajī deity for the authorization to write a commentary on the Vedanta-sutra. He then composed the Govinda-bhāṣya and took it to Galta where he defeated the other sampradāyas in debate, preserving the reputation of the Gaudiya school. After this episode, he was given the title Vidyābhūṣaṇa.

Devotees of Kṛishna may be born in any race, in any caste, or indeed in either sex. They are to be considered the best of all and worshipable by all. Ganga Mata Gosvāmīni is a perfect example of that. There are many examples of women who attained the supreme achievement of pure devotional service to the Lord, such as the wives of the Vedic Brahmins in Dvapara yuga who due to their pure bhakti ignored the orders of their husbands and went forward to serve Kṛishna.

Who is capable of recognizing a devotee? He may possess all perfections, but we see only his poverty. The seller of banana products, Śrīdhara Paṇḍita, is a living example of this. He disregarded the eight mystic perfections in order to accept only devotion as a benediction. However much misery you see in a devotee’s life, you should know that in fact, he is blissful in devotional service. Those who are absorbed in sense gratification and intoxicated by learning or wealth can never recognize a Vaiṣṇava.

Śrīvāsa Paṇḍita inquire Mahāprabhu if there was any chance of getting His darśana ever? Mahāprabhu replied, “ He will get My darśana after ten million of his births.” Hearing Mahāprabhu's reply, Mukunda danced in a trance while uttering repeatedly, “ Mahāprabhu's words will never be untrue.” In a moment Mukunda's ten million births got destroyed. Mahāprabhu freed him from his offenses and showed him His opulent form at that very moment. Mahāprabhu, accepting His defeat, said, “ I perpetually reside on Mukunda’s tongue. Wherever I appear, you will get the service to sing for Me.”

Prabodhānanda Sarasvatī was originally worshiper of Lakṣmī-Nārāyaṇa, but was converted to the worship of Rādhā and Kṛṣṇa by the grace of Śrī Caitanya Mahāprabhu.

Kavi Karṇapūra was youngest son of Śivānanda Sena, Mahāprabhu’s dear associate. Kavi Karṇapūra was the sakhī Guṇacūḍā in Vraja. When Purī Dāsa was only seven years old, the Lord Himself gave him the title Kavi Karṇapūra upon hearing the wonderful poetry that the child was capable of composing.

Gopāla Guru was born in an Odishan brāhmaṇa family. His original name was Makaradhvaja Paṇḍita, but Mahāprabhu used to affectionately call him Gopāla. He was the disciple of Vakreśvara Paṇḍita and was the sakhī Mañjumedhā in Vraja-līlā.

Swarupa Dāmodara was Mahāprabhu’s constant companion, enhancing the Lord’s pleasure by singing the songs requested by the Lord. Svarūpa Dāmodara could understand the deep feelings of Mahāprabhu’s heart and it was by his grace alone that all the Lord’s devotees could know this. Swarupa Dāmodara was thus the authority through whom the most confidential pastimes of Mahāprabhu came into devotee society.

Śrīla Viśvanātha Cakravartī Ṭhākura is worthy of superlatives, whether in his scholarship, his expertise in philosophical conclusions, his knowledge of the Vaiṣṇava scriptures, or his poetic talent.

When Nityananda Prabhu arrived in Bengal, He visited villages on both banks of the Ganges. Gadadhar Das was experiencing gopī-bhāva and took a jug full of Ganges water and called out to everyone, “Milk! Who wants to buy milk?” When Nityananda Prabhu saw Gadadhar Das’ bhāva, He took the Gopal deity from his house and danced, holding the deity to His chest.

Narahari Sarakāra Ṭhākura was the descendent of an esteemed line of physicians; his body was permeated by love for Kṛṣṇa, and he taught his disciples nothing other than Kṛṣṇa-prema. He was previously known as Madhumati, one of Rādhā’s dearest sakhis in vṛndāvana, a storehouse of sweetness.

There are two Arjuna in Kṛṣṇa-līlā: one is a priya-narma-sakhā in Vraja, the other is one of the Pāṇḍavas. These two combined to become Rāmānanda Rāya, the dear companion of Mahāprabhu. He was very knowledgeable in the teachings of loving devotion to Rādhā and Kṛṣṇa,, which he described to Mahāprabhu daily. Some people say that Rāmānanda Rāya was Lalitā sakhī, while others do not. Mahāprabhu Himself told Bhavānanda Rāya that he was Pāṇḍu, the husband of Kuntī and father of the Pāṇḍavas. The Pāṇḍavas Arjuna also united with the gopī Arjunīyā.

In his Chaitanya Bhāgavata, Vṛndāvana Dāsa Ṭhākura identifies Gaṅgā Dāsa Paṇḍit with Kṛṣṇa’s guru Sāndīpani Muni. Gaṅgā Dāsa Paṇḍit lived in the neighborhood known as Gaṅgānagara.

Vraja’s Nāndīmukhī became Sāraṅga Ṭhākura in Gaura-līlā. He is also known as Śārṅga Ṭhākura, Śārṅgadhara and Śārṅgapāṇi. He used to live in Modadrumadvīpa In Mamagachi, he would sit in a secluded place by the banks of the Ganges to meditate and chant the Holy Names.

In Vraja, Kālā Kṛṣṇadāsa was Kṛṣṇa’s cowherd friend named Lavaṅga. Lavanga Sakhā is one of the twelve Gopāls. The Sripat of Kāliyā Kṛṣṇadāsa is in the town of Akai Hat, within the jurisdiction of Katwa just off the road that leads to Navadvīpa.

I worship my worshipable lord, Puruṣottama Dāsa Ṭhākura. Who can list his incomparable qualities? He was merciful to those who were devoid of virtue, displaying the natural power of his compassion. When only seven years old, he was so intoxicated with love for Kṛṣṇa that he danced in a way that enchanted the entire world.

Srila Jiva Gosvāmī made his appearance in 1455, Sakabdha (1533 A.D.), on the 12th day of the bright fortnight in the month of Bhadra. He disappeared from view at the age of 85 in 1540 A.D., (Sakabdha, 3rd day of bright fortnight, Pausa). As a child, Sri Jiva took up the worship of Sri-Sri Rama-Krsna Deities. Carefully decorating Them, and offering bhoga and arati, he served Them attentively. Even when playing, Jivas games were often connected with Lord Krsna's pastimes.

Śrī Gopāla Bhaṭṭa Gosvāmī appeared in 1500 AD (though, according to some authorities, he was born in 1503) as the son of Venkata Bhatta in the town of Srirangam in South India. Their residence was in a village not far from Srirangam called Belagundi. According to Narahari in the Bhakti-ratnakara, Srila Gopal Bhatta Gosvāmī was given a vision in a dream by Mahaprabhu in which he was fortunate enough to witness all the Lord's Nabadwip pastimes. An eternal associate of Krishna, he appeared in a faraway place in order to participate in Lord Gauranga's pastimes.

Rasikānanda Deva Gosvāmī fully committed himself in body, mind, and soul to the service of his guru. Indeed, he served him so well that in a short time, he was recognized as Śyāmānanda Prabhu’s chief disciple, a very powerful preacher, and Acharya himself. It is a truism that a good disciple becomes a good teacher.

Narottam Das Ṭhākura has stated, "Kṛṣṇadāsa Kaviraja Gosvāmī stands out amongst the devotees who are expert in the knowledge of transcendental divine mellows, for he is the author of the biography of Chaitanya Mahāprabhu. Even the stones melt on hearing his descriptions of Gaura and Govinda’s lila. Alas, my mind has still not been attracted by these works."

Raghunātha Bhaṭṭa Gosvāmī would never speak or listen to gossip. He would simply discuss Krishna and worship Him day and night. He would not listen to criticism of a Vaiṣṇava’s misbehavior. He knew only that everyone was engaged in Krishna's service. When Raghunātha Bhaṭṭa Gosvāmī was absorbed in remembrance of Lord Krishna, he would take the prasadi tulasi garland and the neck-beads given to him by the Lord, and wear them around his neck.

When Locana Dāsa arrived in Amedpur, he was unable to remember where his in-laws' house was, since it had been so long since he had visited. He asked a young girl in the street for directions, addressing her as ‘mā' or ‘mother’. When he arrived at his in-laws’ house, he found out that the girl whom he had addressed as

Śrī Abhirāma Ṭhākura was a very vigorous and powerful acārya. He engaged in preaching on the orders of Lord Nityānanda Prabhu and saved many atheists and people opposed to the vaiṣṇava religion. He possessed tremendous spiritual power. The atheists trembled whenever they saw him. He was intoxicated as though he had been possessed by Nityānanda Prabhu, and his enchanting mercies are famed throughout the world.

An extraordinary incident which took place in Vrindavan demonstrates how dear Śyāmānanda Prabhu was to Rādhārāṇī. One day Śyāmānanda Prabhu was sweeping the Rāsa-maṇḍala in Vṛndāvan absorbed in an ecstatic trance. Suddenly by Rādhārāṇī’s transcendental mercy he found Her ankle bracelet (nūpura) lying on the ground.

The gopis praised the good fortune of Kṛṣṇa’s flute, for He was able to constantly drink the nectar of Kṛṣṇa’s lips. Everything in Vraja is spiritual, i.e., conscious and so the flute could take human form as Śrī Vaṁśīvadanānanda Ṭhākura.

This article illustrates the life of Mahāprabhu’s personal associate Śrī Śrīnivāsa Ācārya. He preached the teachings of Mahāprabhu both through speaking on the Bhāgavata and through kirtan. Even before the birth of Śrīnivāsa Ācārya Mahāprabhu declared, “I will bring scriptures into the world through Rupa Gosvāmī and others; through Śrīnivāsa I shall distribute them. Śrīnivāsa is the embodiment of pure love for Me. All minds will be enthused upon seeing him.”

The Lord knows the desires of His devotees and feels Himself obliged to fulfill them. He came personally to give Lokanath Gosvāmī a deity, telling him before disappearing that its name is Radha-Vinoda. Lokanath Gosvāmī was astonished at seeing the appearance of deities and started to wonder who gave him those deities. Radha-vinoda cast His sweet glance on Lokanath Gosvāmī and said to him, “ I have been living in this village of Umarao on the banks of Kishorī Kund. I saw your eagerness to serve Me and so I came here on My own. Who else but Me could have brought Me to you? I am very hungry. Quickly prepare something for Me to eat.” When Lokanath Gosvāmī heard these words, tears began to flow from his eyes.

Śrī Rūpa Gosvāmī’s feet are my only possession. They are my devotional practice, my worship. They are the treasure of my life; they are my ornament, the life of my life.

When Mahāprabhu passed through Kanair Natshala, as He was dancing ecstatically in kīrtana, He began to call out Narottama’s name. When Nityānanda Prabhu asked Him why He was calling out this name, Mahāprabhu answered, “My Lord, You do not know Your own glories. On Your way to Jagannātha Purī, You shed tears out of divine love, day after day. I managed to capture Your divine love and save it. Now I wish to place it here by the Padmāvatī River in safe keeping for Narottama Dāsa.”

Rāmacandra Kavirāja visited Vṛndāvana where he associated with Jiva Gosvāmī and the other Vaiṣṇavas, receiving their blessings. They were very pleased to hear his poetry, so much so that Jiva Gosvāmī gave him the Kavirāja title. He was thus one of the eight Kavirājas (asta-Kavirāja). He was Narottam Ṭhākura’s favored companion for preaching activities and spiritual association.

When Bihari Dās, Jagannātha Dāsa Bābājī Mahārāja’s servant carried him in the wicker basket to the birthplace of Chaitanya Mahāprabhu, Bābājī Mahārāja got out of the basket and began to dance madly, singing the names Jaya Sachinandana Gaura-Hari. Everyone was amazed to see the old bābājī dance in this way. Through his divine vision, Bābājī Mahārāja pointed out the site of Mahāprabhu’s birth and then later Khola-bhangar Danga, the site where the Kazi broke a mridanga, i.e. Srivasa Angan.

Śrīla Bhaktivinoda Ṭhākura’s transcendental identity is revealed to the members of his spiritual family who are blessed. He is the best of the followers of Śrī Rūpa-mañjarī, who is dearest to Śrī Lalitā Sakhī, the foremost of Rādhārāṇī’s eight confidants (sakhīs). In various places in his own writings, Śrīla Bhaktivinoda Ṭhākura has indicated this divine identity

Rati-mañjarī, who was previously very dear to Rūpa-mañjarī and was also known by some wise persons as Lavaṅga-mañjarī, has become the worshipable Sanātana Gosvāmī, he is non-different from Gaura Himself.

Śrīla Gaura Kiśora Dāsa Bābājī Mahārāja was born on the banks of the Padma River in Bagayan village. He was the dīkṣā-guru of Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Prabhupāda, founder of the Sree Chaitanya Math and the world-wide Gaudiya Maths. In Vṛndāvana he accepted paramahaṁsa-veṣa from Śrīmad Bhāgavata Dāsa Bābājī (a disciple of Śrīla Jagannātha Dāsa Bābājī Mahārāja) and received the name Gaura Kiśora Dāsa Bābājī Mahārāja.

Vaṁśī Dāsa Bābājī lived in Navadvīpa under a tree on the banks of the Ganges, demonstrating a very high standard of renunciation. Bābājī Mahārāja had two cloth bags. He kept his Nitāi-Gaura deities in one, Rādhā-Govinda in the other. He regularly worshipped Them, taking Them out of the bags and serving Them mentally with mantras. Then, after the worship, he would place the deities back in Their bags.

Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura was born in the holy pilgrimage place of Jagannātha Purī to Śrīla Bhaktivinoda Ṭhākura, a great Vaisnava acarya in the line of succession coming from Sri Caitanya Mahāprabhu. Although employed as a government magistrate, Śrīla Bhaktivinoda Ṭhākura worked tirelessly to establish the teachings of Lord Caitanya in India. He envisioned a worldwide spiritual movement and prayed for a son to help him achieve his dream.

Śrī Śrīmad Bhakti Dayita Mādhava Gosvāmī Mahārāja was the dearest associate of Prabhupāda Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura, the founder of the Chaitanya Math and the Gaudiya Maths throughout the world, was himself the founder of the Sree Chaitanya Gaudiya Math throughout India. Śrīla Bhakti Dayita Mādhava Gosvāmī Mahārāja, had the effect of bringing joy and good fortune to the world’s conditioned souls who are suffering from the three-fold miseries.